Shaykhul-Islaam Ibn Qayyim al-Jawziyyah ad-Dimashqi al-Hanbalee Rahimaullah said:
“There are six stages to knowledge:
Firstly: Asking questions in a good manner.
Secondly: Remaining quiet and listening attentively.
Thirdly: Understanding well.
Fourthly: Memorising.
Fifthly: Teaching.
Sixthly: and it is its fruit: Acting upon the knowledge and keeping to its limits.”
[Miftaah Daarus-Sa ‘aadah p.283]
Six Etiquettes of Learning from Ibn al-Qayyim { Download PDF }
Question:
Is there any advice for some of those students of knowledge who rush in making rulings upon others and obligate that which should not be obligated and inflate some issues which cause differing and in fact broaden differing?
And some of these are issues wherein there can be difference of opinion yet within these issues among the students of knowledge some of them exaggerate in censuring the opposer and it may even be the case that this is spread on some websites which then cause fitna among the students of knowledge.
Answer:
It is obligatory on every Muslim, and on the student of knowledge, to fear Allaah, Mighty and Majestic, and to be preoccupied with seeking knowledge and obtaining it and to know the way, or ways, that the Kibaar ’Ulama traversed such as: Shaykh Bin Baaz, Shaykh Ibn ’Uthaymeen, Shaykh ash-Shinqeetee and Shaykh al-Albaanee. Meaning: that a person has to safeguard and know what those Kibaar ’Ulama were upon in being preoccupied with knowledge.
As for the condition of a person being preoccupied with qeela wa qaal and following mistakes or searching out mistakes and warning from people on account of “he has such and such” then such a preoccupation makes people stay away from knowledge and to become preoccupied with that which is not befitting to become preoccupied with.
A person should only safeguard benefitting from knowledge and referring to it, and if an error is committed by a person, if the person is from Ahl us-Sunnah and from those who are preoccupied with knowledge, then such a person is neither to be abandoned nor warned against. Rather he is to be benefitted from and informed of his error and likewise his error is to be warned against. As for him being abandoned, censured and warned against then this is neither the way of justice nor of attaining knowledge.
Because if Ahl us-Sunnah was on this way then it would mean that they would bit by bit disappear and none of them would remain according to them! Rather, it is upon a person to safeguard attaining knowledge and be preoccupied with knowledge and not to become preoccupied with qeela wa qaal because those who become preoccupied with this do not attain knowledge and do not become preoccupied with knowledge, they only become preoccupied with qeela wa qaal.
No benefit at all is gained behind this and only harm is gained by them speaking about others. Being preoccupied with these issues which are not befitting to be preoccupied with, and which are not befitting for a person to preoccupy his time with, cuts off the route to benefitting from others who have good and are preoccupied with knowledge.
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Taken from the book at-Tawbah
By the great Shaykhul-Islaam Ibn Taymiyyah
Translated by Taalib bin Tyson
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A very beneficial work to inspire those who would like to tread the path of the student of knowledge by Shaykh Ibn Baaz (rahimaullaah)
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by Dr. Muhammad Asadullah Al-Ghalib, Professor of Arabic, University of Rajshahi, Bangladesh.
Translated by Sohrabuddin Ahmad, Assoc. Prof. (Rtd) Dept. of Islamic History & Culture.
Published by: HADEETH FOUNDATION BANGLADESH
Ahle hadeeth movement is the oldest and unadulterated movement among all Islamic movements of the world. To bring the people of the world under the essence of the holy Quran and Saheeh Hadeeth, the puritan movement which has been continued from the age of the honoured Sahabis is called Ahle hadeeth movement. The aim of this movement is to gain the satisfaction of almighty Allah. It’s foundation is only the holy Quran and saheeh Sunnah. Since the 1st publication in July 1979, this book has been rendering a very important role in promoting Ahle hadeeth movement in Bangladesh. The honourable Author has put tremendous effort to do an almost impossible task of consisting a difficult and vast subject in this short book and to hand it over towards the people in lucid and simple language
Firstly: Knowledge (al-’ilm) of its meaning, what it negates and affirms. If a person says it without knowing its meaning, nor what its requirements are, then he will not benefit by it, because he has not believed in what it requires. Rather, he is like someone who speaks in a language that he does not understand.
Secondly: Certainty (al-yaqeen), which is [to have] complete surety of it and which leads to repelling any doubt or suspicion about it.
Thirdly: Exclusively worshipping Allaah (al-ikhlaas), which is contrary to shirk. This is what laa ilaaha illallaah points towards.
Fourthly: Truthfulness (as-sidq), which prevents hypocrisy (nifaaq). Indeed, the hypocrites uttered it with their tongues, but did not inwardly believe in what it signified.
Fifthly: Love (al-mahabbah) for this kalimah and having love and pleasure for whatever it necessitates. This is contrary to the [state of the] hypocrites.
Sixthly: Submissive compliance (al-inqiyaad), by fulfilling its rights – which are the obligatory actions – with sincerity to Allaah and seeking His good pleasure. This is its requirement.
Seventhly: Acceptance (al-qabool), which prevents rejection. This is achieved by acting upon what Allaah has commanded and abandoning whatever He has prohibited.
Scholars have deduced these conditions from those texts of the Book and the Sunnah which are pertinent to [understanding] this great kalimah; and which explain its rights and restrictions and that it is not merely a word that a person utters.
Some scholars, such as Shaykh ‘Abdul-’Azeez bin Baaz in Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah (7/56) and Shaykh ‘Abdullaah ibn Jibreen in ash-Shahaadataan (p.77), add an eighth condition: The rejection of whatever else is worshiped besides Allaah.
taken from the book The Declaration of Faith by shaykh Saalih al-fawzaan translated by Abu Aaliyah
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Imaam Ahl al-Sunnah Abu Abdillah Ahmad ibn Muhammad ibn Hanbal Rahimaullaah
Edited By Aboo Ibrahim
Shaykh Abu ‟AbdullâhYahyâ ibn Abil-Hasan ibn al-Banna narrated to us saying: My father Abuu ‟Ali al-Hasan ibn ‟Umar ibn al-Bannaa related to us, saying: Abul- Hussain ‟Ali ibn Muhammad ibn ‟Abdullaah ibn Bushrân al-Mu‟addil relatcd to us, saying: ‟Uthmaan ibn Ahmad ibn as-Sammak reported to us, saying: Abu Muhammad al-Husan ibn ‟Abdul-Wahhaab, Abun-Nabr narrated to us, reading it to him from his written copy in the month of Rabi’ul-Awwal, in the year two hundred and ninety-three (293H), who said: Abu Ja‟far Muhammad ibn Sulaiman al-Munqarî, in Basrah, related to us, saying: ‟Abdus ibn Malik al-‟Attar narrated to me, saying: I heard Abu ‟Abdullah Ahmad ibn Hanbal – radiallahu ’anhu – say:
The Fundamental Principles of the Sunnah with us are:
Holding fast to what the Sahaabah (Companions) of the Messenger of Allah were upon.
Taking them [and their way] as a model to be followed.
The abandonment of al-Bid’ah (innovations),
and every Bid’ah is misguidance.
…..
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Brief Explanation of Etiquette of Seeking Knowledge by Ahsan Hanif (Audio)
By: Shaykh Bakr Aboo Zayd
Translator: Abu Abdillah Murad
Publisher: Al-Hidaayah
The Etiquette of Seeking Knowledge … to adorn oneself with beautiful etiquette, noble manners, good behaviour, and pious conduct are distinguishing characteristics of the people of Islaam, and knowledge – the most precious pearl in the crown of the purified Shareeah – cannot be attained except by those who adorn themselves with its etiquette and those who leave evil qualities associated to it. For this reason the scholars devoted their attention to this etiquette, outlined its importance and wrote books solely on this topic; either pertaining to (general conduct] with all types of knowledge or to specific types of knowledge such as the etiquette of the carriers of the Noble Quireaan, the etiquette of the muhaddith, the etiquette of the muftee, the etiquette of the qaadee (judge), the etiquette of the muhtasib (the one who enjoins good and forbids evil for the sake of Allaah) and so on. The issue of this book is the general conduct of those who take the path of seeking the knowledge of the Sharee’ah.
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